奉父、子、圣灵的名。 In the name of the Father, Son, and the Holy Spirit.
阿们。 Amen.
主啊，我们求你差遣你的灵，使我们能通过我们 的主基督，更深入地领会弥撒这祭献的奥秘。 Lord, we ask you to send us your spirit, so that we may penetrate more deeply into the mystery of this sacrifice of the mass, through Christ our Lord.
阿们。 Amen.
所以，在这一集里，我们要进入弥撒的祭献层面。 So, in this episode, we're going to, um, enter into the sacrificial dimension of the Mass.
我觉得这点比起基督真实临在，信徒们对它的了解甚至更少，对吧？ And this, I think, is less well-known by the faithful, even than the real presence, right?
调查显示，令人遗憾的是，公教徒中对基督真实临在的信仰正在衰退。 Um, surveys have shown us the decline of faith, tragically, in the real presence among Catholics.
但我认为，关于弥撒作为祭献这一方面的信仰衰退更为严重，实际上我会说衰退得更多。 But I think it's, the decline is even, um, larger, in fact, I would say much larger, with regard to this aspect of the Mass as sacrifice.
在教会历史的前十五个世纪里，弥撒的祭献层面并不引起争议。 During the first 15 centuries of the history of the church, the sacrificial dimension of the Mass was not controversial.
据我所知，大家都理所当然地接受它，根本没有争议。 It was simply taken for granted by all, it was not the subject of any controversy, as far as I know.
但到了十六世纪，它成了巨大的争论焦点，并被整个新教世界所否定。 Um, but in the 16th century, it became the center of huge controversy, and was rejected by the entire Protestant world.
结果，不仅新教徒，连公教徒对弥撒的祭献层面也变得模糊不清。 And as a result, um, not only Protestants, but also Catholics, um, have come to have a much more shadowy, um, notion of the sacrificial dimension of the Mass.
我认为，大多数公教信徒甚至不清楚为什么要向神献祭，也不明白加 略山的祭献如何在弥撒中临在，每一场弥撒都使加略山的祭献临在。 And I think, th- for the most part, the Catholic faithful don't have a clear idea even why sacrifice should be offered to God in the first place, and how the sacrifice of Calvary is present, um, in the Mass, that the sacrifice of Calvary is made present in every Mass.
因此，关于弥撒祭献层面的信仰形成非常需要加强。 And so there's a great need for faith formation, um, precisely on this topic of the sacrificial dimension of the Mass.
但这真是既美丽又深刻，对吧？ And yet, it's so beautiful and profound, right?
我们可以在弥撒中亲临加略山，对吧？ We are allowed, in the Mass, to be present at Calvary, right?
两千年前我没活着，你也没活着，所以没法亲眼见证基督献身加略山的那一刻。 I wasn't alive 2,000 years ago, nor were you, um, so as to be present at Calvary when Christ offered himself.
因此，基督赐给我们弥撒，使我们今天能在那里，与他一同将自己献给天父。 And so, Christ has given to us the Mass, so that we could be present there today, and offer him to his Father, right?
与全体教会一同，连同自己也献上。 Together with the whole Church, and to offer ourselves with Him.
若望保禄二世在他教宗任期初期，写了一封重要的圣周四信，名为《主的晚餐》（Do mine Cei Cene），发表于1980年，他说：「圣餐，首先是祭献。 John Paul II, um, at the beginning of his pontificate, um, wrote a great, um, letter on Holy Thursday, Domine Cei Cene, On the Lord's Supper, it's from 1980, and he says there, "The Eucharist is, above all else, a sacrifice.
所有有信心参与圣餐的人都应意识到这是祭献，是一份奉献。」在他教宗 任期末期的使徒书信《主与我们同在》（Mane Nobiscum Domine）中，他写道：「毫无疑问，圣餐最明显的层面是餐宴， All who participate with faith in the Eucharist become aware that it is a sacrifice," should become aware, um, "a consecrated offering." And in a later document, from the end of his pontificate, um, the apostolic letter Mane Nobiscum Domine, Stay with Us, Lord, he writes, "There is no doubt that the most evident dimension of Eucharist is that it is a meal.
但不能忘记，圣餐餐宴也有深刻且首要的祭献意义。」引文结束。 Yet, it must not be forgotten that the Eucharist meal also has a profoundly and primarily sacrificial meaning." Unquote.
我们大概都听过这样的问题：「弥撒是宴席还是祭献？」正如我们之前看到的，这种提问 方式不好，因为它把问题设定为非此即彼，答案当然是两者兼有，既是餐宴，也是祭献。 Now, we've all probably heard this, um, kind of, um, alternative, "Is the Mass a banquet or a sacrifice?" And again, as we saw earlier, um, the posing of the question is bad, because it's posed as an either/or, and the answer, of course, is both/and, it is both meal and sacrifice.
但首先，它是祭献，其次才是餐宴，而且永远是祭献的宴席。 But first, it's sacrifice before it's meal, and it's always a sacrificial banquet.
我们将在第十一集讨论圣餐时，再回到这个话题。 And we'll come back to that in our eleventh episode, when we look at holy communion.
若望保禄二世在2004年发表的圣餐通谕《教会与圣餐》（Eccles ia de Eucharistia）中写道：「由于它与加略山祭献的 密切关系，」我稍后会再谈到，「圣餐是严格意义上的祭献，而不仅仅是一 般或比喻意义上的，仿佛只是基督将自己作为属灵食粮献给信徒。」对吧？ John Paul II, in his Eucharistic encyclical, Ecclesia de Eucharistia from 2004 writes, quote, "By virtue of its close relationship to the sacrifice of Golgotha," and I'll come back to that later in this talk, "the Eucharist is a sacrifice in the strict sense, and not only in a general or metaphorical way, as if it were simply a matter of Christ's offering himself to the faithful as their spiritual food." Right?
确实如此，对吧？ It is that, right?
但它不仅仅是这样。 But it's more than that.
他继续说：「他将生命献上的爱与顺服，首先是献给他的天父的礼物。 He continues, "The gift of his love and obedience to the point of giving his life is, in the first place, a gift to his Father.
这礼物当然是为我们而给，但首先是献给天父。 Certainly it is a gift given for our sake, yet it is first and foremost a gift to the Father.
基督将他的祭献献给教会，同时也使教会的属灵祭献成为自己的 祭献，教会被呼召与基督的祭献联合献上自己。」引文结束。 In giving his sacrifice to the Church, Christ has also made his own the spiritual sacrifice of the Church, which is called to offer herself in union with the sacrifice of Christ." Unquote.
这就是每一场弥撒中发生的事，对吧？ That's what happens in every Mass, right?
我可能没有…… I may not be...
我当然不可能完全意识到，对吧？ I'm certainly not fully aware of it, right?
我不可能。 I can't be.
但我们希望尽可能意识到真正发生的事。 But, um, we want to be as aware as possible of what's really going on.
基督在每场弥撒中将自己献给天父，我们与全体教会一同参与这奉献，也献上自己。 Christ is offering himself to the Father in every Mass, and we're joining in the offering and offering ourselves with him, together with the whole Church.
让我们回到基本问题。 Let's go back to basics here.
为什么要向神献祭？ Why, why is sacrifice offered to God?
我认为问题之一是我们对献祭的认识非常模糊，因为我 们看不到其他宗教献祭，比如圣保罗传教时的情况。 And I think that's one of the problems is we have a very shadowy notion of sacrifice, because we don't see other religions offering sacrifice, as would have been the case, for example, when Saint Paul, um, made his missionary voyages.
显然，整个犹太世界以及整个异教世界都非常熟悉献祭，也大概理解其目的。 The whole, um, obviously the Jewish world, but also the whole pagan world, was very familiar with sacrifices, and probably understood its purpose.
这是…… Um, it's a part of-...
显然是宗教的一部分，但古典世界对宗教的理解与我们不同。 obviously, of religion, but the classical world understood religion in a way different than we do.
我们倾向于把它看作一种敬拜神的体系，或信仰体系，或权利体系。 We tend to think of it as a kind of system of giving worship to God, or a system of belief, or a system of rights.
但对古典世界来说，宗教首先是一种美德，是灵魂的一 种美好态度，使我正当地指向神，也是正义的一部分。 But for the classical world, religion is first and foremost a virtue, a virtuous attitude of soul by which I'm rightly directed to God, and it's a part of justice.
正义是那种美德，使我们给予每个人应得的东西，不仅我的邻舍有应得的，神也有应得的， 那就是我们爱他、敬拜他、感谢他，为得罪他的罪感到懊悔，并向他祈求我们所需的一切。 Justice is that virtue by which we give each one their due, and so not only my neighbor has something due to him, but God has something due to him, and that is that we love him, we adore him, that we thank him, that we, um, are sorry for our sins that offend him, and we ask him for whatever we need.
爱、顺服，对吧？ Um, love abobo, right?
这些是应当给神的：顺服、盼望和为罪的补赎，对吧？ Those are the things, obedience, hope, and reparation for sin, those are the things that are due to God, right?
因此，宗教就是我们寻求给予神应得之物的美德。 And therefore, religion is that virtue by which we seek to give him his due.
问题是，我们无法完全给予神他应得的。 The problem, of course, is that we can't give him what is fully his due.
只有一个人能做到，对吧？ Only one human being could do that, right?
耶稣基督，他的儿子。 Jesus Christ, his son.
献祭是这种美德的表现。 Um, and sacrifice is an act of this virtue.
对吧？ Right?
这是我们外在表现，寻求荣耀神的行为。 It's an act by which we, um, outwardly, um, seek to give honor to God.
这不是宗教美德的唯一表现，对吧？ It's not the only act of the virtue of religion, right?
更重要的表现，或者说更根本的，是祷告，对吧？ A more important act, even, more, I should say more primary is prayer, right?
祷告是我们在灵里荣耀神并祈求的行为，对吧？ Prayer being that act by which spiritually we give him honor and ask, right?
我们敬拜他，感谢他，祈求所需，特别是为罪感到懊悔并求他赦免。 So we adore him, we thank him, we ask for all that we need, and in a particular way, we express our sorrow for sin and ask for his forgiveness of our sins.
对吧？ Right?
这就是祷告的四个目的，也是献祭的四个目的。 Those are the four purposes of prayer, and they're likewise the four purposes of sacrifice.
不同的是，献祭是外在且社会性的，因为我们不是纯灵，也不是天使。 The difference is that sacrifice is offered outwardly and socially, and the reason for that is that we're not pure spirits, we're not angels.
我们是有身体的社会性人类，神不仅创造了我们的灵魂，也创 造了我们的身体和社会生活，因为他造我们为社会性存在。 We're human beings who have bodies and are social beings, and God is the maker not just of our soul, but of our bodies and our social life, because he's made us social.
因此，我们以包含身体维度的方式荣耀神是合适且正确的 ，这种方式是可见的、可感知的，也是社会和群体性的。 And so it's fitting and right that we give him honor in a way that includes our bodily dimension, that is in a visible way, a visible and sensible way, and in a social and communal way.
对吧？ Right?
而且我们是一起做的。 And that is, we do it together.
在献祭时，为了让它合理且群体性地进行，由某些 人代表整个群体行动是合理的，这些人就是祭司。 And in the offering of sacrifice, um, it makes sense, in order for it to be done sensibly and communally, it makes sense that some, um, act on behalf of the whole community, and those are the priests.
对吧？ Right?
献祭包含奉献，这具有社会性，因为是由祭司代表群体献上的。 So sacrifice involves an offering, and that's social because it's offered by a priest on behalf of a community.
我们在世界所有文化中都能看到这一点。 And we see this in all the cultures of the world.
圣奥古斯丁在他的巨著《上帝之城》第十卷中谈到了献祭的本质。 Um, Saint Augustine speaks about the, the nature of sacrifice in his great work, The City of God, Book 10.
他说：「我们明白那些行为的意义，」这里指的是以色列的献祭，「与我们现在所行 的是一样的。」换句话说，弥撒的祭献和以色列的各种献祭有着相同的最终目的。 He says there, "We understand that the significance of those acts," he's talking here about the sacrifices of Israel, "was the same as that which is now performed among us." In other words, the sacrifice of the Mass and the different sacrifices of Israel had the same ultimate purpose.
对吧？ Right?
他还说：「也就是说，其意图是使我们依附于神，并为同一目标寻求邻舍的益处。」换 句话说，就是表达我们对神的归属，敬拜、感谢、懊悔和祈求，并求得合一的恩赐。 And he, he says, "That is, the intention of which is that we may cleave to God and seek the good of our neighbor for the same end." In other words, to express our ordering to God, our adoration, thanksgiving, um, contrition, and, um, petition, um, and ask for the gift of unity.
他说：「可见的祭献是圣事，是无形心灵祭献的神圣标志。」对吧？ And he says that, "The visible sacrifice is the sacrament that is the sacred sign of the invisible sacrifice of the heart." Right?
我们将在后续的节目中，探讨我们参与献祭弥撒时，再次回到这个概念。 We're gonna come back to this notion more in a subsequent episode when we look at our participation in offering the Mass.
但每一次献祭都有外在和内在两个层面，外在层面是圣 事或神圣标志，代表那悔改谦卑的心灵无形的祭献。 But in every sacrifice, there's the outward aspect and the inward aspect, and the outward aspect is the sacrament or sacred sign of the invisible sacrifice of the contrite and humbled heart.
亚历山大的圣区利罗表达了类似的观点。 Saint Cyril of Alexandria expresses a similar idea.
他说：「在我们的献祭中，我们在某种程度上以形象向神献上并献祭我们的灵魂。」对吧？ He says, quote, "In our sacrifices, we, to a certain extent, immolate and offer our soul as in an image to God." Right?
但我们以可感知的方式行事，因为我们有身体的维度。 But we do it sensibly because we have our bodily dimension.
回到圣区利罗。 Back to Saint Cyril.
他说：「当我们死于世界和肉体的智慧，克制恶习，与基督同钉 十字架，终日顺服他的圣意时，我们就是这样做的。」对吧？ Um, "We do this when we die to the world and to the wisdom of the flesh, when we mortify our vices and are crucified with Christ, and we spend our days in submission to his holy will." Right?
这就是我们所象征的。 That's what we're signifying.
这是我们用外在祭献所象征或代表的内在祭献。 That's the inner sacrifice that we're signifying or representing with the outward sacrifice.
所以献祭像祷告一样，有四个目的。 So sacrifice, like prayer, is offered for four ends.
有个方便的缩写词ACTS，代表敬拜、表达懊悔、感谢和为我们所有需要祈求。 There's that handy acronym, Acts, to adore, um, to express contrition, to give him thanks, and to, um, make supplication for, um, all of our needs.
对吧？ Right?
敬拜、感谢、补赎和祈求所需。 To adore, to thank, to make satisfaction, and to ask for what we need.
献祭只能献给神。 And sacrifice can only be offered to God alone.
对吧？ Right?
这是独特地尊崇他，作为我们的源头、创造者和最终归宿的方式。 It's a way of honoring him uniquely as our s- our source, our creator, and our final end.
对吧？ Right?
所以献祭只能献给神，若献给他人，那就是偶像崇拜，对吧？ And so sacrifice can only be offered to God alone, and it would be idolatry, right, to offer it, that kind of honor, to another.
正如我在第二集提到的，以色列和异教民族都明白…… And as I mentioned in the second episode, um, Israel, and likewise the pagan nations, understood that, um......
献祭代表内心的祭献，不是无生命的物品或财富，比如金银珠宝，而是生命，对吧？ the sacrifice that would represent the interior sacrifice of the heart and does not, does not consist in, um, inanimate things or riches, right, gold or jewels, but rather, um, the life, right?
所以我们要献上我们的心，这通过献上维持生命的东西来 表达，比如面包、酒，尤其是象征生命的动物的血和肉。 So, we, we want to offer our hearts, and so it's expressed through offering what sustains our life, um, bread, wine, and above all, the blood of, um, of animals expressing life, and their flesh.
对吧？ Right?
血是最重要的元素，代表我们自己的生命，对吧？ The lifeblood being the most important element, representing our own life, right?
这是一个神圣的标志。 It's a, a sacred sign.
献上的祭物代表献祭者的生命，对吧？ So, what is offered in sacrifice represents the life of the one who is offering, right?
献上食物和血代表我们依赖神作为生命的源头，也表达我们感谢神维持生命而献上的供物。 The offering of nourishment and blood represents our dependence on God as the source of our life, and our need to offer what sustains us in thanksgiving for God sustaining us.
同时献上生命，作为因罪而悔改谦卑之心的标志，对吧？ And to offer that life also as a sign of the contrite and humbled heart on account of sin, right?
正如我们在第二集所说，以色列和各国的这些献祭都是预表基督在圣餐中临在的祭献。 And in all of this, all of these sacrifices of Israel and the nations were, as we said in the second episode, um, prefiguring the sacrifice of Christ made present in the Eucharist.
即使罪没有进入世界，比如在伊甸园里，向神献上敬拜、感谢和祈求的供物仍然是合宜的。 All right, and so even if there, sin had n- not entered the world, let's say in the Garden of Eden, it still would've been fitting to offer God something in adoration, um, thanksgiving and supplication.
但罪进入世界后，原罪和人类历史中无数的本罪，我们也需要献祭以求补赎。 But once sin has entered the world, um, with the original sin and the countless, um, personal sins of human history, um, we need to offer sacrifice also to seek to make satisfaction.
对吧？ Right?
换句话说，它仍是内心悔改谦卑的神圣标志，但我们用献祭动物的血来外在表现，对吧？ In other words, it's still a sacred sign of the interior, um, the contrite and humbled heart, but we represent it outwardly, um, by the offering of the blood of sacrificial animals, right?
代表所承担的死亡、所求的赦免、所献的补赎，以及我们寻求恢复的生命。 Representing the death incurred, the pardon that is implored, um, the satisfaction that is offered, and the life that we seek to regain.
但献祭动物的血当然不能赎罪，对吧？ But, of course, the blood of sacrificial animals cannot make atonement, right?
它只是一个纯粹的标志。 It's a pure sign.
正如《来》10:4所说：「牛羊的血是不能除罪的。」对吧？ As Hebrews 10:4 says, "It is impossible that the blood of bulls and goats should take away sins." Right?
这些献祭因其不足，某种程度上表达了我们对更美祭献的 隐含渴望，那祭献能真正恢复因罪而破坏的对神的秩序。 Such sacrifices, by their very inadequacy, in some way profess our implicit desire for a better sacrifice that could truly reestablish the ordering to God disrupted by sin.
对吧？ Right?
正如我提到的，献祭和祭司职是密不可分的。 And as I mentioned, sacrifice and priesthood are inseparably linked.
对吧？ Right?
祭司作为神与人之间的中保，代表群体向神献祭，也在赐福时担任中保，对吧？ The priest serves as a mediator between God and man, acting on behalf of the community, um, in offering for the community to God, and then being a mediator, likewise, in the dispensing of his blessings, right?
祭司职包含这双重中保，上行和下行。 So, priesthood involves this twofold mediation, ascending and descending.
代表众人献祭，以及神恩赐的中保。 The offering of sacrifice on behalf of all, and the, um, mediation of God's blessings.
关键经文是《来》5:1：「凡从人间选出来的大祭司，都 是为人事奉神，献上礼物和祭物，为罪作挽回。」对吧？ Key text here is Hebrews 5:1, "For every high priest chosen from among men is appointed to act on behalf of man in relation to God to offer gifts and sacrifices for sins." Right?
圣餐最完美地实现了这一点。 The Eucharist most perfectly realizes this.
对吧？ Right?
祭司以神基督的身份，向天父献上无限的祭献—— 加略山的祭献，并为我们赢得无限的恩福，圣餐。 The priest, acting in the person of Christ, offers up an infinite sacrifice, the sacrifice of Calvary to God the Father, and wins for us, right, an infinite blessing, holy communion.
对吧？ Right?
所以这就是…… So that's...
圣餐是唯一完美的祭献，与加略山的祭献合而为一。 The, the Eucharist is the one perfect sacrifice, um, together with Calvary.
但我们先来看加略山。 So let's look now first at Calvary though.
加略山上，基督的祭献是人类历史上唯一完美的祭献。 So, Calvary, Christ's sacrifice on Calvary is the one perfect sacrifice of human history.
它也是完美的，因为它向神献上了应得的祭物，对吧？ Um, perfect also, so in its offering to God what is due, right?
我们做不到。 We can't do that.
基督能做到，因为他献上了自己，对吧？ Christ could do it because He offered Himself, right?
他在十字架上完全将自己献给天父，敬拜天父， 感谢天父，但最重要的是为世人的罪作补赎。 He gave Himself totally to His Father, um, in His crucifixion, adoring His Father, thanking His Father, but above all, making satisfaction for the sins of the world.
那我们…… And w- how do we...
补赎是如何运作的？ How does that work, satisfaction?
补赎是，当…… So, satisfaction when, um...
我们可以从个人关系中直观地理解它。 We can know this intuitively in our personal relations.
假设，天不要这样，我冒犯了我的妻子。 Suppose, God forbid, I offend my wife.
我该怎么办？ What should I do?
我必须道歉，对吧？ I have to apologize, right?
第一件事就是道歉。 First thing, apologize.
甚至在那之前，我要转离那种心态。 And even before that, um, turn my heart away from it.
要…… Be...
为此感到懊悔，对吧？ Have sorrow over it, right?
向她表达，道歉。 Express that to her, apologize.
但我还应该做别的事，那就是献上比我的罪更能讨她欢心 的东西，有时这很难做到，取决于我们如何破坏了关系。 But, um, I should also do something else, and that would be offer her something that would be more pleasing to her than my sin was displeasing, and sometimes that can be hard to do, depending on what we do to disrupt the relationship.
好吧。 All right.
基督在加略山上也想献上比所有人类罪恶更讨天父喜悦的东西，对吧？ Christ, likewise, on Calvary, wanted to offer something to His Father more pleasing than all human sin is displeasing, right?
因为他是我们的头，他想为所有他的肢体，无论是真实的还是潜在的，作补赎。 Because He's our head and He wanted to make satisfaction for all His members, real or potential.
也就是所有在他之前和之后活过的人类。 That is, all human beings who have ever lived before Him and after Him.
他的祭献完成了这一点，因为他以完全的自我奉献，将自己这位神性位格献给天父， 爱天父直到最后，也就是在极大的痛苦中流尽了所有的血，对，就是钉十字架…… And so His sacrifice accomplished this because He offered Himself, a divine person, to His Father with a total self gift, having loved His Father enough to the end, that is, to the shedding of all His blood in, in the greatest difficulty, right, crucifixion....
最重要的是，这份爱激励并推动了这一切，这爱比从历史开始到结束 所有人类罪恶加起来所带来的不悦更讨喜，更符合善的本质，对吧？ above all, the love, right, that's motivating this and animating it, that was more pleasing, more in the line of good than all human sin put together from the beginning of history to its end is displeasing, right?
我们可以想象正义与平衡有关，对吧？ We can imagine justice has to do with, um, a balance, right?
正义恢复平衡，所以罪恶是…… And justice restores balance, and so sin, right, weighs...
把所有人类罪恶放在一边的天平上压着，基督的祭献比它更重，对吧？ So it's all human sin put on one scale, weighing down, Christ's sacrifice outweighs it, right?
这祭献更讨喜，因此是真正的赎罪祭，这对以色列或列国的献祭是不可能做到的，对吧？ Is more pleasing and thus is a true sacrifice of expiation or atonement, which will, could not have been the case for the sacrifices of Israel or the nations, right?
羔羊、山羊和公牛的血并不比罪恶带来的不悦更讨喜，但基督的祭献是。 They, the blood of lambs and goats and bulls is not more pleasing than sin is displeasing, but Christ's sacrifice was.
因此，这是唯一完美的祭献，在这祭献行为中完美实现了宗教美德。 And thus it's the one perfect sacrifice that perfectly accomplishes the virtue of religion in this act of sacrifice.
此外，基督的祭献具有完美的统一性。 And furthermore, Christ's sacrifice had a perfect unity.
这是圣奥古斯丁在他的巨著《三位一体论》第四卷中指出的。 This is something Saint Augustine points out in his great work on the Trinity, book four.
他说，每次献祭都要考虑四件事：献给谁、由谁献、献的是什么、为谁献。 He says there are four things to be considered in every sacrifice, whom it is offered to, whom it is offered by, what it is that is offered, and who it is offered for.
对吧？ Right?
献祭的意义在于调解，对吧？ And, um, the point of sacrifice is to mediate, right?
所以基督在加略山的祭献中，这四点都汇聚一处。 And so in Christ's sacrifice on Calvary, all four of those come together.
这是圣奥古斯丁说的：「这唯一真实的中保，借着他的平安祭 献使我们与神和好，且与他所献祭的那位合而为一。」对吧？ This on- so this is Saint Augustine, quote, "This one true mediator in reconciling us to God by His sacrifice of peace would remain one with Him to whom He offered it." Right?
因为他与天父是一体的。 Because He and His Father are one.
他与他所献祭的对象——我们——合而为一，借着道成肉身成为我们的头。 He made Himself one with those for whom He offered it, us, in the incarnation becoming our head.
他献上了什么？ And what did He offer?
他自己。 Himself.
对吧？ Right?
他自己就是献祭者，所献之物也是他自己，这两者是一体的，是他自己的祭献。 The same He Himself who offered and what He offered was one and the same, the sacrifice of Himself.
对吧？ Right?
祭司和祭品是同一位。 Priest and victim being the same.
对吧？ Right?
所以你有父与子的完美合一，子向父献祭，子作为自己祭献的祭司，既 是祭司又是祭品，代表他所有潜在的肢体，也就是全人类，献上祭献。 And so you have a perfect unity of the Father and the Son, Son offering to the Father, the Son as priest of His own sacrifice, both priest and victim offering on behalf of His potential members, that is all mankind.
好吧。 All right.
加略山是唯一完美的祭献，我们可能会想，甚至会被诱惑去想，「好了，我们完成了。 So Calvary was the one perfect sacrifice, and we might think, might be tempted to think, "Well, we're done.
耶稣在加略山完成了一切，我们完成了。 Jesus did everything on Calvary, we're done.
不需要再向神献祭了。」但这不是一个好的结论，因为我们在讲座开 始时看到，献祭是人的本性，因为它是宗教这一关键美德的表现。 There doesn't need to be any more sacrifice offered to God." But that would not be a good conclusion, because we saw at the beginning of this talk that sacrifice is in the nature of man, because it's an expression of the crucial virtue of religion.
献祭是人类本性的一部分，我们每个人都献祭，代 表内心的祭献，因为我们是有身体的社会性生物。 It's part of human nature that we make sacrifices, each one of us, to represent the interior sacrifice of our heart, because we're social and sensible bodily creatures.
我们需要以外在的方式表达内心的自我奉献，所以我们仍然必须献祭。 We need to do this, um, in an outward way that's expressing the inward self gift, and so we still have to offer sacrifice.
如果耶稣自己完成一切而废除献祭，他就不会完善宗教。 And Jesus would not have been perfecting religion if He abolished sacrifice by doing it all Himself.
相反，耶稣在前一晚献上自己时，将这祭献赐给了 他的新妇，我们在第一集看到过，这祭献属于她。 Rather, Jesus in, in sacrificing Himself the night before, He gave to His bride, we saw this in the first episode, that very sacrifice to be hers.
也就是说，这祭献属于教会，是教会最宝贵的财富，使她能在一生中每天向天父献上。 That is to belong to the church, to be the church's most precious possession, His very sacrifice, so that she could offer it to the Father every day of her life.
教会在每场弥撒中献上这祭献。 Church offering this in every Mass.
对吧？ Right?
所以新约完善的宗教不该毁灭或削弱献祭，而是通过赐给教会人类 历史上唯一完美的祭献来完善它，这祭献本质上与加略山的祭献相 同，因为这是基督亲自献给天父的祭献，我们与他一同献上自己。 So it's fitting that the new covenant perfect religion, not destroy it or diminish it, and perfect it precisely by giving to His church the one perfect sacrifice of human history, a sacrifice that would be essentially identical with Calvary, because it would be a sacrifice in which Christ Himself is offered to the Father, and we offer ourselves with Him.
基督不仅以真实临在赐给教会自己，也将自己赐给新 妇，使她能在各地、各世纪每日献上，直到他再来。 That is Christ gave not only Himself, Um, to the church in the real presence, but He gave Himself to His bride to be offered day after day in every place throughout the centuries until His second coming.
换句话说，他想让加略山的祭献——人类历史的中心——成为教 会生命和每个肢体生命的中心，也就是我们每个人的生命中心。 In other words, He wanted to make the sacrifice of Calvary, which is the center of human history, He wanted to make it the center of the life of His church and the life of each of His members, which is each one of us.
他想让它成为我们生命的中心，通过让它成为我们每周生活的中心。 He wanted to make it the center of our lives by making it the center of our weeks.
换句话说，他想进入人类时间，一次又一次地被献上 ，但不重复增多，因为我们总是献上一而同的祭献。 In other words, He wanted to enter into human time and be offered again and again and again without multiplying it, because we offer always one and the same sacrifice.
圣约翰·金口有一句很棒的名言。 Saint John Chrysostom has a great quote about this.
他说：「我们总是献同一只羔羊，不是今天一只明天另一只。」对吧？ He says, "We always offer the same lamb, not one now and another tomorrow." Right?
这是因为变质说使同一基督临在。 That's because of transubstantiation makes the same Christ present.
所以永远是同一位，使祭献成为一体。 So always the same one so that the sacrifice is one.
对吧？ Right?
因为我们献的是同一位祭品，不是不同的祭品。 Because we're offering the same victim, not a different victim.
他继续说：「正如他虽在许多地方被献，却是一体，不是多体，他也是一祭献。 He continues, "As then while offered in many places, he is one body and not many bodies, so also He is one sacrifice.
他是我们的大祭司，献上洁净我们的祭献。 He is our high priest who offered the sacrifice that cleanses us.
我们现在献上那时所献的祭品，这祭品永不枯竭。」所以每场弥撒最终都是同一祭献 ，因为我们有同一祭品和同一祭司耶稣，他借着祭司的职务向天父献上自己，对吧？ We now offer that victim which was then offered, which cannot be exhausted." And so every Mass is ultimately the same sacrifice, because we have the same victim and the same priest, Jesus, who working through the ministerial priest, offers Himself to the Father and not-Right?
这是同一祭献，因为我们有同一只羔羊，有同一位祭司献上 那只羔羊，也有基督圣心献身天父为我们救赎的同一意向。 It's the same sacrifice, because we have the same lamb, we have the same priest to offer that lamb, and we have the same intention of Christ's sacred heart in offering himself to the Father for our redemption.
特伦特会议在解释弥撒祭献时也采纳了这一点，说：「这是同一位祭品。 And the Council of Trent made this its own in, in the explanation of the sacrifice of the Mass, saying, "It is one and the same victim.
同一位现在借着祭司的职务献上，正是那时在十字架上献上的，唯一不同的 是献祭的方式。」而那方式是在加略山是流血的献祭，导致肉体的死亡。 The same person now offers it by the ministry of his priest, who then offered himself on the cross, the manner of offering alone being different." And that manner is, on Calvary it was a bloody offering resulting in physical death.
在弥撒中，临在的是复活的主，他不再死。 In the Mass, the one who becomes present is the risen Lord who dies no more.
对吧？ Right?
所以它不涉及…… And so it doesn't involve...
这是无血的祭献，不会带来祭品的新死，对吧？ It's an un-bloody sacrifice that doesn't bring about a new death of the victim, right?
因为他不再死，但这祭献以能力和奥秘使他那自我奉献的行为临在，就 是他对我们至死不渝的爱，在教会生命的每一天、每个地方都如此。 Because he can die no more, but which makes present in power and mystery that same deed of his self-gift, his loving us to the end, every day of the church's life in every place.
若望保禄二世在《教会与圣餐》中谈到了这一点。 John Paul II, in Ecclesiae Eucharestia, and, speaks about this.
他说：「这祭献对世界和人类的救赎至关重要，耶稣基督献上它后，才回 到天父那里，并留给我们一种方式，使我们仿佛亲临其境地参与其中。 He says, "This sacrifice is so decisive for the salvation of the world, of the human race, that Jesus Christ offered it and returned to the Father only after he had left us a means of sharing in it as if we had been present there.
信徒的每一位成员都能参与其中，并无穷无尽地获得其果效。」我们在第 三集看到，耶稣没有告诉门徒上楼的地点，因为他不想被打扰，对吧？ Each member of the faithful can thus take part in it and inexhaustibly gain its fruits." And we saw this in the third episode, that Jesus in- didn't tell his apostles the place of the, the upper room, because he didn't want the, um, to be interrupted, right?
他不想在设立圣餐之前被抓走。 He didn't want to be, um, taken, um, before he had instituted the Eucharist.
他必须设立最后的圣餐，使加略山的祭献在教会的整个生命中临在。 He had to institute the last, the Eucharist so as to make the sacrifice of Calvary present throughout the life of the church.
若望保禄二世继续说：「即使是在乡村教堂简陋的祭坛 上庆祝，圣餐总是在某种程度上在世界的祭坛上庆祝。 John Paul II continues, "Even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world.
它连接天地。 It unites heaven and earth.
它包容并渗透万物。」因为它连接万物，带来和平，通过比 所有罪恶带来的不悦更讨喜的方式，使万物与天父和好。 It embraces and permeates all creation." Because it, right, it unites it, making peace, reconciling all creation with the Father by being more pleasing than all sin is displeasing.
每一场弥撒。 Every Mass.
「神之子成为人，」若望保禄二世继续说，「为了以一场至高 的赞美行动恢复所有被造物，赞美那从无中创造万物的主。 "The Son of God became man," this is John Paul II still, "in order to restore all creation in one supreme act of praise to the one who made it from nothing.
他是永恒的大祭司，借着十字架的血进入永恒的圣所，将一切被 救赎的被造物归还给创造者和天父。」所以我们必须想到，每场 弥撒中，耶稣确实将自己献给天父，但不是独自一人，对吧？ He, the eternal high priest, who by the blood of his cross entered the eternal sanctuary, thus gives back to the creator and Father all creation redeemed." So we have to think at every Mass, yes, Jesus is offering himself to the Father, but not alone, right?
他希望全教会一同参与这奉献，某种程度上，整个被造界也与他一同被献上。 He wants the whole church to join in that offering, and in some way, the whole of creation is offered with him.
对吧？ Right?
但我们可以更有意识地参与，或者遗憾地更少意识到 ，我们希望更有意识地参与，更符合主的自我奉献。 But again, we can do it more intentionally or tragically less intentionally, and we want to make it more intentionally and more configured to the Lord's self-gift.
那么，这算是时间旅行吗？ Now, so is this time travel?
不完全是，但基督在加略山的祭献不同于其他简单过去的人类行为，对吧？ Not exactly, but, um, Christ's sacrifice in Calvary was different than other human acts that simply pass into the past, right?
因为基督在加略山的祭献是神性位格的行为，具有无限且永不枯竭的功效和力量，对吧？ Because Christ's sacrifice in Calvary was the act of a divine person with an infinite efficacy and power that is un- inexhaustible, right?
圣托马斯·阿奎那说：「基督的受难具有一种既非暂时也非 短暂，而是永恒的效力，」正如《来》10:14所说。 So St. Thomas Aquinas says, "Christ's passion had a virtue which was neither temporal nor transitory, but everlasting," according to Hebrews 10:14.
「因为他一次献祭，就使所有成圣的人永远得以完善。」对吧？ "For by one oblation, he has perfected forever all those who are sanctified." Right?
所以基督的受难今天仍具有当时同样的效力，且永不枯竭。 And so Christ's passion has the same efficacy today as it did then, which is inexhaustible.
约瑟夫·拉辛格谈到这一点，说：「这真正的祭献使我们都成为祭 献，它足够伟大，能接受我们微小的祭献并将其纳入其中……」他 继续说：「……使我们与神联合，使我们变得像神。」对吧？ Joseph Ratzinger speaks about this, and saying, "This true sacrifice that turns us all into sacrifice, that is a sacrifice that is big enough to accept our little sacrifices and incorporate them into it..." He continues, quote, "...unites us with God and causes us to become godlike." Right?
「它基于一个历史事件，但并非过去的事物，而是在信仰 祷告的教会团契中与我们同时存在并可接近。」对吧？ "It's fixed and founded on an historical event, but doesn't lie behind us as a thing in the past, but becomes contemporary with and accessible to us in the communion of the believing, praying church." Right?
这就是弥撒祭献的意义。 That is what the sacrifice of the Mass means.
然后他谈到了路德，对吧？ And then he speaks of Luther, right?
路德否认弥撒的祭献。 Luther rejected the sacrifice of the Mass.
我们将在下一讲中探讨这个问题。 We'll look at that in the next talk.
他说：「他的错误在于对历史性的错误理解，误解了不可重复之事。 And he says, "It lay, his error was a false concept of historicity, a misunderstanding of what is unrepeatable.
基督的祭献并非简单地成为过去的事物。 Christ's sacrifice is not sim- behind us as a thing of the past.
它触及所有时代，并临在于我们。 It touches all times and is present to us.
圣餐不仅仅是分发某物，而是基督逾越奥秘的临在，对吧？他的祭献超越并联合 所有时代。」这一观点被纳入教理问答，一段精彩且难懂的段落1085说：「 他的逾越奥秘，基督的逾越奥秘，是我们历史中的真实事件，但独一无二。 The Eucharist is not merely the distribution of something, but is rather the presence of Christ's paschal mystery, right, his sacrifice, which transcends and unites all times." And this idea made it into the catechism, a marvelous paragraph, a difficult one, but marvelous, 1085, which says, "His paschal mystery, Christ's paschal mystery is a real event, occurred in our history, but unique.
所有其他历史事件都只发生一次，然后消逝，被过去吞没。 All other historical events happen once and then they pass away, swallowed up in the past.
相比之下，基督的逾越奥秘不能仅停留在过去，因为他借着死亡 摧毁了死亡，基督的一切，他为众人所做所受的一切都参与神的 永恒，因此超越所有时代，同时在所有时代中临在。」对吧？ The paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is, all that he did and suffered for all men participates in the divine eternity and so transcends all times while being made present in them all," right?
通过弥撒。 Through the Mass.
最后我要说的是，这是一个三位一体的事件。 And ultimately, the, the last point here I want to make is, it's a Trinitarian event.
每场弥撒都是子向父的祭献，通过圣灵的能力临在，圣灵也在我们身上 工作，改变我们，使我们能融入这奉献，且与我们所献的祭品相合。 Every Mass is the sacrifice of the Son to his Father, made present through the power of the Holy Spirit, who also works on us and transforms us so that we can be incorporated into the offering and configured to the victim that we offer.
对吧？ Right?
所以这里有…… And so there's a...
因此，圣灵在每场弥撒中被呼求两次，将供物变成基督的身体和血，即变质。 For this reason, the Holy Spirit is invoked in every Mass twice, to transform the gifts into Christ's body and blood, transubstantiation.
这是简单的部分，接下来是困难的部分，将我们彼此联合，并与基督的自我奉献联合。 That's the easy part, and then the difficult part, to transform us into union with one another and into union with Christ's self-gift.
所以，每场弥撒都是向父位格而行。 So, every Mass is directed to the person of the Father.
这是与子在他的祭献中相合，但没有圣灵将我们塑造归向子并赋予能力，我们无法做到。 It's a configuration with the Son in his sacrifice, but we can't do that without the Holy Spirit who configures us to the Son and empowers us.
嗯，我就说到这里。 And, um, I'm gonna leave it there.
下一讲，我们将探讨一些对弥撒祭献的反对意见，以及我们如何通过公教信仰回应它们。 Um, and in the next talk, we'll look at some of the objections to the sacrifice of the Mass and how we can, um, respond to them, um, through the Catholic faith.
奉父、子、圣灵的名，阿们。 In the name of the Father, the Son, and the Holy Spirit, amen.
全能的神，我们感谢你赐下这祭献的恩赐。 We give you thanks, Almighty God, for the gift of the sacrifice.
求你帮助我们每天更完全地进入这祭献。 Help us to enter into it more fully every day.
通过我们的主基督。 Through Christ our Lord.